Shloka 61

अध्याय 66: इक्ष्वाकुवंश-ऐलवंशप्रवाहः (त्रिशङ्कु-राम-ययात्यादि-प्रकरणम्)

Devanagari script

उत्पन्नाः पितृकन्यायां विरजायां महौजसः यतिर्ययातिः संयातिर् आयातिः पञ्चमो ऽन्धकः

Transliteration

utpannāḥ pitṛkanyāyāṃ virajāyāṃ mahaujasaḥ yatiryayātiḥ saṃyātir āyātiḥ pañcamo 'ndhakaḥ

Translation

Daripada Virajā, puteri para Pitṛ, lahirlah putera-putera yang perkasa: Yati, Yayāti, Saṃyāti, Āyāti, dan yang kelima, Andhaka.

Word by Word

• utpannāḥ: were born

• pitṛ-kanyāyām: in (from) the daughter of the Pitṛs

• virajāyām: in Virajā

• mahaujasāḥ: of great vigor/energy

• yatiḥ: Yati (a son’s name)

• yayātiḥ: Yayāti (a son’s name)

• saṃyātiḥ: Saṃyāti (a son’s name)

• āyātiḥ: Āyāti (a son’s name)

• pañcamaḥ: the fifth

• andhakaḥ: Andhaka (a son’s name)

Speaker

Suta Goswami (narrating genealogical tradition to the sages of Naimisharanya)

Characters & Entities

• Pitrs
• Viraja
• Yati
• Yayati
• Samyati
• Ayati
• Andhaka

FAQs

What is the importance of this verse in the context of Linga worship?

It situates later Shaiva narratives within a sacred lineage (vamsha), showing how the world-order supporting Linga-puja unfolds through divinely remembered generations.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Indirectly: by mapping creation through lineage, it reflects Shiva as Pati—the transcendent Lord who remains the ground of all manifested orders while beings (pashu) arise within prakritic succession.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata-yoga technique is taught in this verse; it functions as genealogical framing that later supports Shaiva dharma, vrata, and Linga installation narratives.